Why Sports Fan Became Depressed

Baba

== WHY SPORTS FAN BECAME DEPRESSED ==

Namaskar,
Recently there was a report about a sports fan who became so distraught after his favourite team lost that he could not go to work or interact in normal social situations. He became so depressed by "his team's" loss that he could not even sleep, eat, or drink. His mind became fused and frozen; he was utterly sunk in woe and suffered from deep, deep melancholia. Such was his unfortunate fate and horrible condition.


TWO POINTS OF CLARIFICATION

Before going on further, two points should be clarified:

1) This depressed person was not actually on that defeated team. Nor was he present in the arena or stadium when the team lost. Nor were any of his personal friends or family members on the team that lost. Actually, he did not know anyone personally on that team. Not only that, the athletes themselves on that losing team did not become depressed because they lost. Yet this man, who was merely watching the game on TV far, far from the actual venue, suffered from a deep, dark depression because of the team's loss.

2) This is not an isolated incident. Many avid sports fans suffer from depression when their team loses. This has garnered much attention lately amongst psychologists and doctors. Why do fans become so attached with their team that they become ill and diseased when their team loses.


PART OF A GREATER SOCIAL PROBLEM

Not just sports fans, but throughout materialistic societies and communities, there are countless people who fall prey to depression.

For instance, there was a father who had a 5-year-old daughter whom he loved very much. And the time had come for his daughter to go off for her schooling; she was to stay with her maternal grandmother. After living there and studying for years and years, at the age of 18 she returned back to visit her father. Seeing his daughter all grown-up, the father was quite disappointed and upset. He had remembered her as an innocent and sweet 5-year-old girl and now she was quite different.

Likewise, people become depressed because their own personal appearance has changed; they were so much attached with their youthful beauty and now that is gone so they are mentally disturbed.

Or they become depressed because they loved their house so much and now their house has fallen into decay or they themselves could no longer live in that house, for whatever reason. People do not own their house forever. One day it may be burned to ashes or the owner of the house may die. At some point there will be separation. In the same way, no one keeps their own physical body forever, and when that day nears they are in psychic turmoil.

Or people become depressed due to a loss in their financial standing or social status. They thought their money and prestige would last forever, and now that has dissipated; so they are in terrible angst over the loss.

Indeed, people become mentally imbalanced due to so many vacillations in the material sphere. Primarily because they were not prepared for their impending loss. So just as before any natural catastrophe or big storm, the authorities issue warnings so people can be prepared and best handle the situation, similarly Ananda Marga philosophy serves notice that this world is transient and one should set their priorities with this truth in mind: Nothing in this world lasts forever. Knowing this, one can plan accordingly and refrain from getting emotionally attached to ephemeral things and one can care for their body to make it last as long as possible.

Those looking for worldly causes will think that all the aforementioned cases are different. However, from the perspective of the spiritual philosophy of Ananda Marga, all these cases are the same. The root cause is one.


WHAT IS THE OPERATIVE FACTOR?

The question becomes: What is the operative factor? What is the real explanation behind such depression, and what is the solution.

In His vast body of teachings of Ananda Marga ideology, Baba has pin-pointedly identified the problem and given the solution.

Specifically, people become enamoured with various shapes and forms in this mundane world and want to hold onto them forever - they want to keep that expression permanently as is. Alas, it undergoes change, and when it does they become upset, sad, or even extremely distraught and depressed.

A man becomes deeply attached with his cherished house, yet he is not going to live in that house forever. Either his house will come under different ownership or one day he will leave that house. The house may be destroyed by an earthquake or tornado, or he may become sick and have to leave, or he may die. Inevitably, for one reason or another, he will have to part with that house. When the time of separation comes, he becomes depressed.

It is the same as in the above case examples:
(a) the father became disturbed by seeing the drastic change in his grown daughter; and,
(b) the sports fan became depressed by watching his favourite team lose.

The key theme in all these circumstances is that this relative world is constantly undergoing change. People become attracted or enamoured with the way a person or thing is at a particular point in time. They want it to remain like that forever. They view that as their shelter for all-time. So when it inevitably changes, they become sad and depressed; and, sometimes they are so shocked they become senseless.

One day a sports team is the champion and on top of the world, and the next moment they are miserable, bankrupt, sunk in scandal, or mocked by people all over. That is the nature of this transient world; everything is always undergoing change. But this is not properly understood in materialistic societies. Superficially they may say, "I know it will not be like this forever." But practically speaking, they plan their life on the idea that things will never change. They become depressed because they want to hold onto or keep their cherished object in a particular moment in time - forever.

This is not just limited to physical objects, but the psychic world as well. Philosophies change; ideas evolve; and people's conceptions change.


BABA'S DRAMATIC PERSONAL ACCOUNT

Here below Baba speaks to this entire phenomena of how this relative world constantly undergoes change and that what one likes one day will be gone tomorrow.

"Once, in my childhood, I stayed in a village in Bhagalpur district which I grew to love immensely. Forty years after I returned to the village. I looked for my favourite river and ponds but was unable to trace them. Nor could I find the playground or the houses I remembered. And the house we lived in looked so different I hardly recognized it. The river where we bathed and played was unseen for it had changed its course and was flowing about two miles from the village. Naturally I did not feel the same for the village as I had before. Actually I felt bored and left the place soon after. Why did this happen? Because my life and the life of the village were not moving at the same speed. There was a gap between myself and the village. The “good old days” were dead and gone." (Ananda Marga Philosophy - 6, Ekendriya – 4)

Through His own experience and story, Baba recounts how his cherished childhood memories became crushed by the spell of time. The things He enjoyed as a child were no more. The course of the river was changed and the playground eliminated etc.

Such is the plight of everything in this relative world. It changes over time, and, ultimately, one day it is gone entirely from this earth.


HOW WE SHOULD LOOK UPON THIS WORLD

Next Baba guides us how we should live in this world and what should be our outlook. 

"In the material world human beings must carry out their duties without being bound by the binding fetters. The mind should not get helplessly attached to anything undesirable, otherwise it will have to undergo severe afflictions. The wise person carries out his or her duties in the world without getting attached to anything. One must always remember,"

Thákbo ná bhái thákbo ná keu, thábená bhái kichu,
Ei ánande yáore chale káler pichu pichu.

[In this world no one is immortal
Nothing is permanent.
Knowing this Supreme Truth, march on,
Happily following the footprints of time.]

Áj tomáder yeman jánchi temni jánte jánte,
Tvaráy yena sakal jáná yáy jiivaner pránte;
Ei ye neshá láglo cokhe ei t́ukui ye chot́e,
Amni yena samay ámár váki ná ray mot́e;
Jiṋáner cakśu! Svarge giye yáy yadi yák khuli,
Martte yena ná bheuṋge yáy mithye Máyáguli.

Always remember that you have to discharge your duties while remaining fully aware of your Supreme goal. As I already mentioned the philosophy which is accepted as infallible today will be rejected through logical argumentation tomorrow. The vast structure based on that irrational philosophy will crumble like a house of cards. No intellectual notion should be accepted as the Supreme goal of life." (Ananda Marga Philosophy - 6, Ekendriya – 4)


MUST FIX ONE'S VISION ON THE SUPREME

Baba guides us that we must accept the Divine Entity as the only Goal of life. Everything else crumbles with the passage of time. People age and die; material objects break and get smashed to dust; even intellectual ideas and theories undergo grave distortions. There is veritably nothing in the physical and psychic worlds that can withstand the cruel passage of time.

One can only escape this cycle of temporary gain and loss, of infatuation followed by depression, by taking the Supreme One as their object of ideation. If one lives their life thinking that, "Parama Purusa in the ultimate home and eternal shelter - Only He will always be along with me", then one can escape the anguish that comes with the vicissitudes of life. 


BABA'S WARNING:

DO NOT MISTAKE THE EPHEMERAL FOR THE PERMANENT

In His next teaching, Baba that whenever the mind becomes associated or attached with relative expression they are bound to suffer from the pangs of gain and ultimately loss. 

Mana eva manuśyáńám káránaḿ bandhamokśayoh,
Bandhasya viśayásaungimuktonirviśayaḿ tathá.

“The mind is the cause of bondage or liberation of human beings. A person under bondage is attached to a mental or physical object, whereas the liberated one is free from all objects.” If the mind is confined to something physical or psychic it is bound to be assailed by either pleasure or pain – it is inevitable. However hard you may try you can not avoid it, because you are so inseparably bound to your objects." (Ananda Marga Philosophy - 6, Ekendriya – 4)

Then He clearly guides us that by ideating on the Supreme one will find eternal peace, whereas if one limits the mind to changing physical or psychic pabulum they are bound to be met with disappointment and depression.

And in His below teaching Baba uses the term speed with regards to relative beings. We can think of it this way. Two people traveling on separate motor-bikes can ride side by side for a short while and communicate back and forth. So long as their speed remains the same or very similar, their communication can continue. But it will not last long. Soon one biker will move ahead and the other biker will fall behind. When that happens they will be physically distant. In that same way, every human being has their own psychic momentum. So long as that momentum is similar to someone else, they can remain close to one another. The moment there is a widening gap in their psychic momentum, their closeness will dissipate. And that invariably happens in this material realm. That is what Baba is warning us about in the below guideline.

Ananda Marga philosophy states, "It is also true that you will not remain associated with your object forever because the speed of movement of both cannot be equal forever. The person with whom you live with all the warmth of your life will ultimately desert you – it is a cruel game. Confronted with this grim reality one should be very cautious about selecting one’s goal. One thing is clear – the Supreme Entity alone should be accepted as one’s goal. The question of difference in speed does not arise in the case of Parama Puruśa for He is beyond speed. This is extremely important. When there is the question of speed one either advances or falls behind. Speed differs between those entities which come within the domain of time, space and person. But Parama Puruśa is beyond the relative factors for He is the relative factors (they are embedded in Him) and thus the question of speed does not arise." (Ananda Marga Philosophy - 6, Ekendriya – 4)

So between two relative beings, the speed always vacillates. That is why it is extremely difficult - nay impossible - for two unit beings to remain close for long. With Parama Purusa, the situation is completely different. He is the Divine One and stands unassailed by all relative factors. So He always remains along with you.


BABA'S RELATED TEACHINGS

[A] People commonly take shelter in mundane things. For instance, a person may be attracted with another's physical beauty and on that basis they take that person as their spouse. Over time, that beauty wanes, and they get disturbed because what they took as their shelter is now gone. People may deny this in theory, but that is what practically happens. People use relative things like money, prestige, and beauty as their haven on this earth. They latch onto that for their happiness. Yet in time those things erode or vanish entirely, leaving a person mentally ravaged. It happens - people take shelter in mundane, transient things. That is why Baba has given the following warning. 

"Nothing in this world can be your permanent shelter. If you want permanent shelter, you will have to go beyond the jurisdiction of this expressed world of three fundamental relative factors, and such a transcendent factor is Parama Puruśa. Hence Parama Puruśa is your only shelter. There cannot be any second shelter." (Ánanda Vacanámrtam Part 12, Permanent Shelter)

[B] Here again, Baba points out this same predicament. People grab onto the ephemeral, like money, thinking that will keep them afloat, safe, and joyous, yet that invariably escapes their grasp - sooner or later.

"Every entity runs more towards that which is more lasting and secure and which will provide it with greater and longer safety. People run after money because they believe that they can maintain their lives under the shelter of money, that money alone can save them. They do not know that money can provide neither a permanent stability nor securely founded shelter. During the span of one’s life money will come and go several times. At times its glamour will dazzle our eyes and at other times the lack of money will make one cry from hunger. Not only money, but all finite objects have this characteristic. One uses finite objects with the intention of enjoying only one of their portions, then sooner or later the residue will be reached. That which is finite cannot permanently remain the object of your enjoyment or your permanent resort. The existence of all these things is dependent on other things – bounded by the limits of time, place and person." (Subhasita Samgraha - 1, Bhaktitattva)


[C] In any materialistic outlook, east or west, people base their happiness and safety on the transient: Name, fame, prestige, worldly wealth and beauty etc. And that ultimately leads to a lot of heartache, disappointment and depression. Only by seeing through the sheen of the material and seeking out the Supreme can one find lasting happiness and peace.

   "The minds of some people remain absorbed in the thought of money for a long time. They surrender the fragrance of their lives at the altar of money. Others treat the achievement of fame or having a child as the principal object of their lives. They do not hesitate to lay down their life to have a son or to achieve fame. When the mind cannot enjoy a particular object for a long period, or enjoys it hurriedly, then such an experience is called a painful experience or pain. For example you cannot look at a decomposed corpse for a long time. Similarly, after a brief talk you will dispose as quickly as possible of a person who causes you pain."
   "Therefore, whether an object is pleasant or painful, its finiteness cannot be your permanent object. You and that object are bound to separate. The mind is needed for one’s preservation and for its own preservation the mind needs a safe shelter, as can hold it throughout eternity. Human beings always crave for a safe shelter. Is it not so? Will you build your house on quicksand? No, you will construct your house on the firm foundation of solid earth..."
   "This Cosmic Entity alone is the basic shelter of the human beings. It is a strong foundation which shall not, at any time forsake them leaving him forlorn. In this very Cosmic shelter you can establish yourself fearlessly for all time to come." (Subhasita Samgraha - 1, The Base of Life)


[D] Here below Baba colourfully describes the temporary nature of this expressed universe, and how things come and got from this earth. Thus, when everything is temporary and constantly undergoing change, one must not take shelter in these ephemeral expressions.

"This quinquelemental universe is a relative truth, a changing reality, a passing phenomenon – a passing flow of constantly changing events. It rests on the three pillars of the relative factors – time, space and person. Space is always changing. It is composed of countless atoms and molecules. With the change in the movement of atoms and molecules, space also changes. That is why numerous rich and beautiful cities of the past are now buried under the earth. Many splendid palaces and mansions, many churches, temples, mosques and synagogues, and many pyramids have been reduced to rubble. With the constant change in the flow of time, how many major changes have occurred in the universe? Similarly, with the change in time and space, people also change. A small two-year old child becomes a smart and active twenty-five year old youth. And the same energetic youth becomes an infirm, inactive, old person in due course. Thus, nothing in this universe is permanent. Many gigantic animals in the past have become totally extinct from the surface of the earth. Royal pomp and opulence, the pride of power, the vast knowledge of mighty scholars have become things of the past, thrown into the dustbin of history. Many objects emerged in the past, remained on earth for a short time, and then disappeared according to the inexorable law of nature." (Ananda Marga Philosophy - 4, Prápta Vákya and Ápta Vákya)


[E] In culmination, Sadguru Baba guides us to spend all their energies and potentiality in linking with the Eternal Divine Entity - Parama Purusa

"The only eternal truth is Parama Puruśa. He is anadi, beginningless, endless, all-pervasive; an entity beyond the scope of time, place and person. He is the only eternal, undecaying, imperishable, immutable entity. He is the Supreme Source from which the inanimate, plant and animal worlds have emerged. He is the starting-point and the culminating point of everything. Hence, wise people should utilize their physical, psychic and spiritual power to realize that Supreme Omni-Telepathic Entity to become one with Him." (Ananda Marga Philosophy - 4, Prápta Vákya and Ápta Vákya)

SUMMARY

The phenomenon of an avid sports fan becoming hopelessly depressed by watching his team undergo defeat is not a mystery according to the teachings of Ananda Marga spiritual philosophy. If a person is very attached to anything of this relative world then they are bound to undergo the pain of its loss. Because nothing lasts forever; everything undergoes change and nothing can remain with you across time and space - except Parama Purusa.

Thus if one is attached with a sports team, house, spouse, or anything of this mundane world, then they will be met with sorrow. That person wants to hold and keep that object or idea - as is. They want it to remain permanently fixed. That is the slippery slope that they travel.

Such materialist puts "all their sweets in one basket", and when that basket itself is subject to decay and destruction, then everything is lost. And that is the cause of their mental angst, sadness, and depression.

Only by taking the Supreme as their eternal shelter of life can one escape this cycle or pain and pleasure and experience the boundless bliss of remaining eternally with Him.

Namaskar,
At His lotus feet,
Vrajnandan

Cause & Treatment of Various Psychic Diseases

Date: Wed, 09 Jan 2013 21:59:48 -0000
To: am-global@earthlink.net
From: mahesh/matt mjp@broadview...
Subject: Cause & Treatment of Various Psychic Diseases

Baba

== CAUSE & TREATMENT OF VARIOUS PSYCHIC DISEASES ==

Namaskar,
The following letter addresses various psychic diseases and their cure. In the life of a sadakha, a disease-free mind is essential. If one suffers from any psychic disease they should try to remove it so they can move forward properly. Otherwise, that mental disease will impede their progress.

Fortunately, if anyone practices sadhana regularly, their psychic disease(s) will naturally dissipate and disappear. If anyone is deeply involved in meditation and doing very good sadhana, by His grace, then their psychic disease will quickly be removed from the mind.

The tricky part is that the mind burdened by a psychic disease cannot do deep sadhana; that is the problem. Hence, psychological training in the form of auto-suggestion and outer suggestion is needed to get rid of the disease. And that is what is discussed below.

SHE SAW A GHOST AND DIED

"I had a certain acquaintance whose garden was quite large. One night his wife thought she saw a ghost in a corner of the garden. In Bihar, a female ghost is called “cuŕeil” in Hindi. At the sight of the imagined ghost she cried out in fear, and fainted. She never regained consciousness and died some time later. The next night the same gentleman came out of his house at the same time. He also thought he saw the ghost. “Why should people have to die one after the other in this way?” he thought. Stepping forward to strike at the imaginary ghost with a stick, he suddenly saw that it was nothing but a bush which, in the moonlight, looked just like a human being. His wife had died for nothing, terrified by the deceptive image of a bush. Most so-called ghosts are like this. Towards the end of the rainy season rotting vegetation often gives out a gas, called marsh gas or will-o’-the-wisp, which bursts into flame when it comes in contact with oxygen. This burning gas may easily be taken to be a ghost. This is how a fear complex can develop." (1)

"The defeatist complex also strikes deep in the human mind. “How will I possibly be able to do the work? How will I be able to fight against such heavy odds? How will I be able to do my job properly?” Because people think like this before they act, they are unable to do their work properly. The defeatist complex weakens their minds. Had they been bolder they would have been more successful." (1)

"One must uproot all sorts of complexes from the mind. No complex should be entertained in the physical, psychic or spiritual spheres because all are equally detestable." (1)

HEADS WILL FALL BACKWARDS

"Due to a defective social order. Some people have to live like slaves in the society and thus suffer from a strong inferiority complex – their heads remain forever bowed – while others inherit vast wealth as well as family pride from their ancestors and keep their heads held so high that at times it appears as if it will fall backwards. These complexes are due to a defective social order. The complex is in the crude physical world and in the socio-economic strata." (2)

"All are the progeny of Parama Puruśa. Even so, some people think that because they are endowed with less intellect, knowledge, financial capacity or physical strength than others, they are inferior. Such an inferiority complex contracts their minds and retards their progress. It must be overcome." (1)

CAUSE OF DEFEATIST PSYCHOLOGY

"At the very outset, the fascist exploiters select a weak community which inhabits a region rich in natural resources. The fascists socially and culturally uproot the victimized community by imposing a foreign language and culture on them. Because the local people cannot easily express their individual and collective feelings and sentiments in a foreign language, they develop a defeatist psychology and inferiority complex with respect to the exploiters. This defeatist psychology destroys the natural spiritedness and will to fight of the local people, and the fascists skillfully utilize this golden opportunity. The primary interest of the fascist exploiters is to gradually suck the vitality of the local community so that they can pillage and plunder their natural resources, but if necessary they will even obliterate the local community from the face of the earth." (3)

"A person must not suffer from an inferiority complex, because that person and his or her friends and siblings are all the progeny of the same Progenitor. They come from the same origin [as all]; they are of the same Father. So why should a person suffer from any inferiority complex? Again, you should not suffer from a superiority complex, because all are your brothers and sisters. All are the glorious children of that Supreme Father. No, you must not develop any superiority complex." (4)

AN OLD WIDOW OF, SAY, 100 YEARS

"Nobody is unimportant, nobody is insignificant. Each and every existence is valuable. And the life of an old widow of, say, 100 years, is also not meaningless. Her existence also bears certain significance. If an ordinary ant dies a premature death, the equilibrium of the entire universe will be lost. Nobody is unimportant, so you must not develop the psychology of helplessness or hopelessness or defeatist complex or fear complex, because the Supreme Father, the Supreme noumenal entity is always with you." (5)

"Why should you suffer from a fear complex or an inferiority complex, when the Supreme Father is your father, when you all are the children of the same Father; why should you suffer from any inferiority complex or any fear complex, when the Supreme Father is with you? You are not weak. You are very strong, because the Almighty Father, the omnipotent Supreme Father, is with you to help you – so you must not encourage the psychology of weakness, or an inferiority complex or a fear complex. He is with you, always He is with you to help you. You are never alone." (6)

SOME SCRIPTURES ARE THE WORST ENEMY OF HUMAN SOCIETY

"In the field of spirituality there must not be any complex, neither fear complex nor shy complex nor any other complex. So the scriptures saying that if you do not obey Him you will go to Hell, like this, these scriptures are the worst enemy of human society. Because these scriptures create a complex, a fear complex, in the human mind, and that fear complex creates disparity in this human society." (7)

FLOWER THAT DIES BEFORE IT BLOSSOMS

"There cannot be any complex in the spiritual level or existential sphere. In spirituality there is no complex because every person has contact with Parama Puruśa on a purely personal level. There is no third existence between them. There are only two – the spiritualist and the Parama Pitá [Cosmic Father]. Spiritualists move towards the Cosmic Father and sit on His lap. To do this is every one’s birthright. Nobody can be debarred from doing so on the pretext of inferior caste, colour, education or poverty. Since this is every one’s birthright there cannot be any complex in the arena of spirituality. The defective social order injects an inferiority complex in the mind which often persists even when people enter the spiritual field. They feel that as the Cosmic Father is so great, how can they, being of low caste or poor or uneducated, go to Him? This is called mahimnabodha in the shástras [scriptures]. But one should not forget that the relation of father and child exists. Even if the father is a great scholar, the uneducated child will go to him and ask for whatever he requires because he or she has affection for the father. Just now I said that in the field of spirituality there cannot be any complex, but there are complexes due to social defects. It is our spiritual duty to rectify the social order. If we fail, there may not be good spiritualists. Even those who have the potentiality to become good spiritualists may not progress. They may be like a flower that dies before it blossoms." (2)

"I cannot allow this to happen. For this reason the theory of Prout has been given so that every person can progress speedily in the field of spirituality without any complex." (2)

EVERYONE IS THE CHILD OF THE COSMIC FATHER

"In the existential sphere, too, there should not be any complex because everyone is the child of the Cosmic Father. If there is any superiority complex, it should be the common one that one is the child of the Cosmic Father who is so great, so potent. One may only have this superiority complex. Whatever people possess is given by the Cosmic Father and therefore no individual has the right to have a superiority complex. So in the existential sphere there is no reason for any complex to remain. In other words it can be said that there will be a common complex that all are the children of the Cosmic Father, no one being inferior and no one being superior." (2)

CRIPPLED BY CREATING A TREMENDOUS COMPLEX

"Kabir and Mahaprabhu launched open revolts against the casteism which had kept Indian society crippled by creating a tremendous complex of self-aggrandizement in one section of society and a terrible inferiority complex in another section. Although Mahaprabhu had been born into a well-known Brahman family, he suffered many insults because of his opposition to casteism. Despite this he remained steadfast in his ideology." (8)

YOU MUST NOT SAY, “OH, LORD, I AM A SINNER..."

"Now, in this process of spiritual march, march towards the spiritual nave, humanity sometimes for want of proper guidance was depraved, was degenerated, and under such circumstances it suffered from the psychology of sinning, a sinning complex. I told you that you must not say, “Oh, Lord, I am a sinner, I am a sinner,” because it will develop the psychology of sinning. If you are not actually a sinner, you will be a sinner if you say this, if you think this. It is a defective psychic approach. And some people exploited this sinning complex of human beings and created so many differences, so many groups, so many diversities, in this human society which is actually a singular entity." (9)

GOOD PEOPLE WILL STAY AWAY FROM EGO

"Ego is the root cause of downfall. If ego is present then downfall is inevitable. How is ego manifested in individual life? It expresses itself through superiority complex. I am great and everyone else is small, degraded, lowly. “I am superior” – this feeling or thought is called “superiority complex” in English and mahámanyatá in Sanskrit. Due to this sense of ego one behaves poorly with others. For this reason it is said in the scriptures: trińádapi suniicena. For example, a blade of grass remains underneath everyone. It has no ego, yet it possesses more qualities than anyone. Human beings should keep themselves aloof in every way from superiority complex and pride. Good people will stay away from ego. Why will they do so? Good people know what are the causes behind the rise of ego. One person has knowledge, another has money. A good person knows that this money and this knowledge is not theirs; it belongs to Parama Puruśa. Today it has come to me and again it will leave me. I had none of these when I was born and at the time of death they won't remain with me. For this reason good people will stay away from ego." (10)

THERE ARE MANY COMPLEXES THAT PLAGUE HUMAN BEINGS

People are prone to various complexes: superiority complex, inferiority complex, fear complex, defeatist complex, sinner's complex, melancholia, phobia, schizophrenia, and shyness etc. Those who do not suffer from any of these are in a balanced state - samatabhava.

GAINING SUCCESS IN LIFE

We must also remember Baba's timeless teaching: To do anything o successfully one must have a free mind - a balanced mind. The mind should be free from all complexes.

Baba says, "To attain complete success in life, the fourth principle is samata'bha'va, that is, mental equipoise, mental balance. There must not be any complex in the mind -- neither superiority complex nor inferiority complex." (11)

COMPLEXES ARE A PSYCHIC DISEASE

MENTAL EQUIPOISE IS A GREAT QUALITY

Here Baba furthermore points out the negative nature of complexes and He simultaneously directs us to keep samata'bha'va, mental balance.

Baba says, "Complex of any sort - superiority or inferiority - is a psychic malady, a mental disease. You must maintain a psychic balance." (12)

Thus mental balance is one central target in life. We should aim for this in all circumstances. Once again, we should be vigilant to keep the mind balanced, by His grace. Psychic equipoise is one of the best attributes a person can have.

Baba says, "Maintaining a balanced mind is one of the greatest virtues. There are no complexes in a balanced mind. One neither feels inferior nor superior to others; one never fears anybody nor ever gets perturbed. One maintains a mental balance." (2)

So by striving for and achieving mental balance, so many other plus points arise. The mind will be complex-free, enabling people to generate positive relations with one and all. Because when one does not feel that they are better or worse than the next person, then it becomes easy to establish a heart-felt connection. So that is one distinct benefit.

In addition, Baba tell us that when one is in a state of psychic equipoise, they will neither be fearful nor full of anxiety. They will remain in a natural state of ease and contentment - not burdened by any negative tendencies of the mind.

All these positive outcomes are a tremendous boon for human existence.

WHEN SAMATA'BHA'VA IS LOST

In contrast when due to lack of sadhana we are unable to attain a state of equipoise or if we lose that stance of mental balance, then that invites numerous problems for oneself and for others also.

In that case we are unable to weigh the pros and cons of life and end up making poor decisions - lowering our own position and misleading others as well.

For example suppose Ram or Shyam prematurely forms an opinion about others, a conclusion which is completely wrong or off-base. Then that invariably leads to problems and harms others. In that case, in the future nobody will want to listen to Ram or Shyam's suggestions or guidelines. Then Ram or Shyam's ability to help others will be severely hampered. Such pitfalls come from a lack of mental balance.

That is why - among other things - Baba warns to stay balanced and not proceed hastily.

Baba says, "Do not judge anyone to be good or bad hastily, nor express your opinion." (13)

As we can feel, Baba's specific guideline is that with a cool mind - a balanced mind-- we should view all the things in life, otherwise countless problems will crop up.

Considering all the angles, it is clear that keeping the mind free from all complexes is one key point because with a balanced mind we can help ourselves and help others. And that is the greatest utilisation of this human life. Hence as long as we are alive this should be our approach. Here following is Baba's dharmic mandate.

Ananda Marga philosophy says, "You should remain in this world and do your duty with a balanced mind." (14)

HOW TO OVERCOME SUPERIORITY COMPLEX

Here Baba supplies us with the special formula for keeping mental balance and not succumbing to any type of superiority complex.

Baba says, "People must always bear in mind that 'Whatever I have acquired is all by the grace of Parama Purus'a. If He decides that I should not possess wealth [or any other quality etc], He will take it away at any moment He wishes.' So no one should feel pride about anything under any circumstances." (15)

By seeing everything as Baba's fathomless grace then we will not get puffed up with vanity and instead will be able to maintain mental
balance at all times.

HOW TO OVERCOME INFERIORITY COMPLEX

In His below teaching Baba teaches us how to keep mental balance and not fall into the depths of an inferiority complex.

Baba says, "What about the inferiority complex, that makes you think of yourself as inferior to others? You must have noticed that the minds of those who are less educated become a bit diffident: 'We don't have much learning.' Again, those who are poor suffer from a similar diffidence. 'We are so poor, and have no one to turn to.' But what causes such diffidence? [They forget that] everyone on this earth is a child of Parama Purus'a; no one is big or small. All are related as brothers and sisters." (16)

By remembering we are all the beautiful expressions of that Divine Entity Parama Purusa, then no inferiority complex can creep into the
mind. Then we will keep our mental balance.

THIS FEELING IS VERY DANGEROUS

Baba says, "When samata'bha'va [mental equipoise] is lost, then one begins feeling that there is a group of people far inferior to oneself. Such a pattern is to be observed in the case of people who have come to the city from the village. They say that they don't feel like returning to the village, as the villagers are illiterate and under-developed. This feeling is very dangerous. And if such feelings creep into the mind as a result of having acquired a little intellectual knowledge, the chances of developing this complex are much greater in the realm of spirituality, when a sa'dhaka begins feeling somewhat elevated with the development of some occult powers and the feeling of a little bliss. In the second stage of spiritual practice every sa'dhaka faces this test. One must be very, very cautious, so that vanity may not develop." (17)

BALANCED MIND NEEDED TO TEACH AND TO LEARN

Baba says, "The third fundamental of education is that teachers and students should have a balanced mind." (18)

In His above teaching Baba guides us that mental balance is needed in order to both guide and learn from others.

BABA'S BLESSING

Baba says, "In this universe all entities are divine; only people have to realize it. Nobody is helpless or alone in this universe. We have mundane, supramundane and spiritual relationships with the universe. So it is the bounden duty of human beings to expand their mental arena because basically all finite entities have the inherent wont of universal pervasion. Their goal is the Supreme Entity who is free from limitations. Human beings will have to expand themselves so much that they will go beyond the fetters of limitations. There cannot be and should not be an inferiority or superiority complex in anybody. Those who preach individual racial superiority are committing sins. They are going against human dharma." (19)

Namaskar,
at His lotus feet,
Mahesh

Note 1: WESTERN PHILOSOPHY IS LAGGING FAR BEHIND

On this key and critical subject of mental complexes and achieving a balanced mind, western philosophy is far, far behind. Only Ananda Marga philosophy can shine such a bright light on this issue.


REFERENCES:
(1) Ananda Vacanamrtam - 7, How Should a Devotee Behave?
(2) Ananda Vacanamrtam - 5, The Social Order and Superiority and Inferiority Complexes
(3) Proutist Economics, Economic Exploitation of Bengal)
(4) Ananda Vacanamrtam - 30, Hara's Seven Secrets
(5) Subhasita Samgraha - 12, The Noumenal Cause and the Personal God
(6) Ánanda Vacanámrtam - 34, Be Free from All Complexes
(7) Ananda Vacanartam - 12, The Starting Point and the Last Point
(8) Human Society - 2, The Vipra Age
(9) Ananda Vacanartam - 12, The Real Value of the Human Entity
(10) Ananda Vacanamrtam - 9, “Always Do the Kiirtana of the Lord”
(11) Ananda Vacanamrtam - 30, Samatábháva
(12) Kolkata Dec 2 '79
(13) Caryacarya - 2, 'Society' chapter, pt #41
(14) Subhasita Samgraha - 21, 'Jaeva Dharma & Bhagavata Dharma'
(15) Ananda Vacanamrtam - 16
(16) Discourses on Krsa and the Giita
(17) 'Dialogue of Shiva and Parvatii- 3'
(18) Prout in a Nutshell, 'Talks On Education'
(19) A Few Problems Solved - 6, Universality in Race, Language, Religion and Culture

Some Diseased People Around Us: How To Cure

From: "Caetanya"
To: am-global@earthlink.net
Subject: Some Diseased People Around Us: How To Cure
Date: Wed, 05 Dec 2012 21:30:31 +0530

Baba

== SOME DISEASED PEOPLE AROUND US: HOW TO CURE ==

Namaskar,
When a person is working very hard and it is apparent that he may get success, then others may try to pull that individual down to prevent him from marching ahead. They choose to sabotage his efforts. This is a common occurrence.

This might happen in the form of teasing, distracting, discouraging, harassing, and it might even escalate to attacking that individual.

For instance:

Suppose one young / old acarya is very sincere in sadhana. Then some senior avadhutas may discourage or interfere with his sadhana routine. Why? Because they themselves are not interested in or able to do sadhana, and they cannot digest the idea that this acarya will make great progress in sadhana and be held in high regard. So they try to discourage, undermine, and interrupt his dharmic efforts. Or they may even do worse than that. They may threaten him, harass him, and it might escalate to even attacking that acarya. These are actual events that have happened in the past and continue to happen.

But Baba says:

"Suppose someone is doing some good work but others cannot tolerate him; they try to pull him down. This should not be done; rather you should encourage such people by saying, “Keep up the good work! I fully support you.” This is muditá (encouragement)." (Ananda Marga Ideology & Way of Life - 11)

CASE STUDIES IN TODAY'S ANANDA MARGA SOCIETY

Unfortunately not all in Ananda Marga live up to this standard. They do not all adhere to Baba's guideline. Here is one case study:

(1) One central didi becomes angry when anyone sings during paincjanya in the jagrti / Central office (Ranchi). She bitterly complains, "What are you doing! This is my time to sleep - do not make such noise! If you must sing then do it in a whisper - this is my time to sleep!" Then didiji promptly goes back to bed.
  
(2) Not only that, this same didi then wakes up at 7am - if she sees that others are still doing their sadhana lessons, she cries out, "Stop your sadhana, breakfast is needed, I have to be in Central Office by 8am - quick quick." Didiji skips her sadhana and asanas entirely; she takes bath and then directly goes to take food - which others have prepared for her.
  
(3) The name of this Central Didi is Ananda A. She is the one who sleeps late, does not allow others to practice paincajanya, and interrupts those doing longer sadhana.
  
(4) Didi Ananda Niitimaya has similar habits.
  
(5) Then there is this point: As many know, for avadhutas, it is mandatory to do night sadhana one time per month. For tantrikas - i.e. for all Ananda Margiis - night sadhana is a very special practice.

However, if any inspired dada or didi, whether they be young or old, shows a strong inclination toward and deep interest in night sadhana, and they try to be regular in this practice, then top Wts harass and abuse that worker. They say things like: "This is not good - if you do more night sadhana then Baba will curse you!", or "A ghost will attack you, and you will become mad!", or "You will turn into a lunatic or meet your death; you will degenerate and ultimately destroy yourself!"

Not only that, they may try and tear down your character as well.

In sum, they do everything they can to discourage and mock those interested in deeper sadhana.
  

==list of lowly monks==

(6) What to speak of sadhana, even if one didi or dada is sincere in kaoshikii and tandava or half-bath, asana, or is strict in sentient food by not eating hot spices, or taking food in a restaurant / hotel, then they face abuse and ridicule from their seniors and supervisors.

Such is the "culture" that has developed in our organization. Those inclined toward spiritual practice are sidelined, abused, and alienated.

Here is a listing of some of the key Wts who suffer[ed] from this ailment and malign others: Rudrananda ji, a, Sarvatmananda ji, Vandanananda ji, Parmeshvarananda ji, Vratiishvarananda jii aka Vicitrananda ji aka Vikashananda ji, Sambhutyananda ji, Bhaveshanandaji, Viitamohananda ji, Raviishanana dji etc.

They all suffer from this same psychic problem. This is one critical manner how this problem of discouraging good works manifests in today's Ananda Marga society, i.e. the post 1990 era.

According to Baba's guideline such persons are doer of ku.

"Suppose someone is urged on by a noble idea. In that case, if innumerable hindrances are created on some pretext or the other, or the person is discouraged, or vigorous efforts are made to turn that person into a materialist with a misleading philosophy, or the benevolent spirit is suppressed, then all such deceitful deeds are called ku." (Shabda Cayaniká Part 4, Disc 27)

Such persons do not care about Guru's guideline.

Baba says, "We should develop our character in such a way that we encourage people to express their latent genius, rather than pulling them down by creating obstacles in their path. One of the main defects of people is jealousy. Let us all remain free from this defect. If someone prospers in life, others always seek to pull them down saying, “Why do you rise so high above us? Sit down! Don’t rise up, we cannot tolerate it!” If we encourage a genius to unfold his or her potentialities, then the whole human society will be benefited." (A Few Problems Solved Part 3, Genius & Technician)

EXAMPLES FROM THE GENERAL SOCIETY

Now let's examine how this problem might take shape in the general society.

An athlete sees his fellow athlete (Ramu) involved in a diligent training routine. They may think, "Ramu, is working very hard, he is in excellent condition, and his mind is focused. Certainly he will make the Olympics, and I will be left behind." At this point, that person may try to discourage Ramu by saying, "Why are you training so hard - take a break - come out to the movies with us etc." Why do such persons do this? Because they know that they themselves do not have the requisite drive to gain victory, so they try to ruin the next person's chances. This happens due to fear, nervousness, or they simply feel threatened by another's impending success. So they try to spoil it by preventing them from achieving greatness or respect etc.

Let's take a look at another scenario.

Suppose one student in a dormitory is very focused on his studies. Everyone can see that at some point in the future he is bound to receive a great academic prize. Then other students may start to joke or tease that conscientious student. They do not want him to progress, so they say things like, "You are so boring, you study all the time." Or, "Don't you have any friends - all you do is study, study, study." In this way they will try to discourage him and interrupt his approach.

In all such cases, one party discourages another to prevent them from doing good deeds and becoming successful. They do not want that person to be lauded, recognised, honoured, or respected for his efforts. So they do all they can to prevent his success.

The communist government in West Bengal did this with Ananda Marga. During the disastrous flood in Tiljala, then right away our Dadas, Didis, LFTs, and family margiis jumped into action to help the common people. But the government did not want Ananda Marga to gain any recognition so they announced, "Only government agencies can provide flood and disaster relief - not any other party."

WHAT IS THE OPERATIVE FACTOR

The basic formula in all these circumstances is that one person or one body sees another working sincerely and diligently. So they try to hinder and block their success. To this end, they dive head first into a campaign of discouragement to sidetrack and minimise that person's outcome. That is the problem at hand.

In that sense it is different from jealousy. In jealousy, already the next party has attained success, and that makes the jealous person angry or despondent. Whereas in this situation, the person or party has yet to gain success. Rather they are moving fast towards it, so others try to block the pathway. Such manipulators know that they themselves are too lazy or indisciplined, and they feel worried or threatened by the next persons's forthcoming triumph, so they choose to sabotage the efforts of others.

This might happen in the form of teasing, distracting, discouraging, harassing, and it might even escalate to attacking that individual.

In the general society, this is looked upon as a normal condition. This type of reaction is common, unfortunately. People feel threatened by another's success, so they try to discourage him from doing good works. Yet, this defective mentality of discouraging and undermining others only leads to self-pity, mean-mindedness, and a defeatist complex etc.

In that situation, how can anyone who has this disease do sadhana or think about Parama Purusa - they cannot. That is why in Ananda Marga, discouraging others from doing good work is classified as a psychic disease. It is one of those degrading vrttis that only invites bad samskaras and ruins one's spiritual flow.

SADHANA AND PSYCHIC DISEASES

The wide range of psychic diseases leads to so many problems and difficulties. Those who do sadhana regularly purify the mind. In that case their thought process and outlook is not dominated by psychic diseases, like discouraging others from good works. The formula is: The more sadhana, the more the mind rises above these depraving tendencies.

As sadhakas, we do sadhana regularly and strive to keep the mind happy, calm, and blissful; then the mind is less apt to fall into depraving ways like discouraging others from good works. By this way, we keep the mind balanced and it does not get routed into feelings of mean-mindedness etc.

Those not doing sadhana are more apt to succumb to psychic diseases as that vrtti is not checked by a spiritual approach. For sadhakas also, various psychic diseases can invade one's thinking.

So we should all know the way out.

HOW TO REMOVE PSYCHIC DISEASES FROM THE MIND

The standard method for overcoming mental diseases like pride of lineage (kula) and ka'ma (physical longing) etc is to channelise those negative feelings towards Parama Purusa. For instance, if one lusts a particular person or money, then that desire - "I want money" - should be channelised towards Parama Purusa. The aspirant should think, "O' Parama Purusa, I want You and only You." Then one will gain devotion, by His grace. The allurement for the mundane will no longer disturb them. Rather, the mind will rise up and become filled with the thought of the Supreme. In that case, one will not fall prey to psychic diseases.

The question then arises: What to do with feelings of discouragement? Because that tendency of mind - i.e. discouraging others from doing valiant deeds - cannot be projected, redirected, or channelised toward Parama Purusa. One cannot say, "O Parama Purusa, why do You try to be so perfect, better You should relax and sit down etc." In this circumstance, channelizing that discouraging tendency of mind towards Parama Purusa is not possible.

In that case, what is the remedy? To adopt a contrary outlook and then goad the mind toward Parama Purusa.

Baba's foundational formula for treating certain psychic diseases is to apply the exact opposite mind-set. Jealous is cured by kindness (maetrii); sadistic feelings are cured by compassion (karuna). And in this letter we addressed the problem of discouraging others' good works.

In all these conditions, Baba has given a set procedure: Adopt an opposing approach. In His discourse, Baba presents a very simple analogy. If you are surrounded by darkness, then the solution is not more darkness, but rather a torch light. That is how to overcome the darkness.

BABA'S TWO-STEP PROCESS

Similarly, as human beings, as sadhakas, we are to take a similar approach when combating certain psychic diseases or ailments. First we should counteract that psychic disease to balance the mind and then channelise the mind toward Parama Purusa.

For this, Baba has given us a two-step process:

(a) First neutralise those feelings of being threatened by seeing another's potential success. And the best way to do this is by cultivating feelings of happiness (mudita). Do not tease or mock them, "rather you should encourage such people by saying, “Keep up the good work! I fully support you.”" Think how happy and wonderful it will be to see your colleague, teammate, or fellow student become highly successful. Bathe oneself in the joy of their success. With such feelings of kindness, one will not feel disturbed knowing that another is on the pathway to greatness. Then, one will not be hindered by this very negative tendency of discouraging others. Once that happens the mind will become calm and balanced.

(b) The next step is to channelise that calm mind towards Parama Purusa by engaging in devotional practices: Singing kiirtan, doing sadhana etc.

Thus, it is a two-step process: First neutralisation by developing an encouraging attitude known as mudita in Samskrta. That means taking delight or becoming joyous seeing another's progress. That will help map the mind balanced. Once done, the mind can be channelied to the thought of Parama Purusa through the practice of kiirtan and sadhana.

BABA'S EXAMPLE: HOW TO NEUTRALISE THE MIND

In this following section of His discourse, Baba practically shows us the technique for neutralising the mind.

"Suppose someone is doing some good work but others cannot tolerate him; they try to pull him down. This should not be done; rather you should encourage such people by saying, “Keep up the good work! I fully support you.” This is muditá (encouragement)." (Ananda Marga Ideology & Way of Life - 11)

THEN CHANNELISE

By following Baba's practical suggestions and guideline, any sadhaka or any individual can easily reduce - nay remove - this tendency to discourage those involved in noble pursuits, and thereby avoid accumulating that negative samskara. This is one great boon for both individuals and the collective body. So much loss and waste results from discouraging others - i.e. undermining good people involved in productive endeavours. This is the misuse of human life. Plus, those who indulge in this way will have to undergo so many bad reactions. For this, Baba has graciously given the remedy: Neutralise the mind by harboring feelings of kindness and joy.

Certainly though, a sadhaka will not just neutralise the mind, but will follow Baba's guideline to goad the mind towards Parama Purusa. Because when the mind is clear of all tendencies toward discouraging others, then in that state, the mind is balanced and calm and can easily be channelised to the Supreme.

So Baba's strategy of "taking the opposite stance in battle" means withdrawing the mind from a depraving tendency - neutralising it if needed - and then goading it in a positive direction by encouraging feelings of generosity, kindness, compassion etc. The most positive direction is towards Parama Purusa.

This is a very practical guideline that we should all use in day to day life.

Baba says, "The movement is to make the mind pinnacled, apexed, and bring all the propensities to that point, and goad it towards your spiritual goal." (Subjective Approach and Objective Adjustment)

Namaskar,
at His feet,
Caetanya Deva

Note 1: RELATED TEACHINGS

Here following are more of Baba's divine guidelines on this topic.

"Neither should one be jealous of a person who performs many virtuous deeds and charitable actions. Rather one should think well of the person since he or she is doing good work. “Let his intellect continue to inspire him to perform such virtuous actions. I fully support him.”" 9Ananda Marga Philosophy in a Nutshell Part 8)

"You are all sádhakas, you must remember that you are to discourage those forty-nine propensities and you are to encourage that subtlest propensity. To encourage that subtlest propensity is your ádhyátmá sádhaná."(Ananda Vacanamrtam - 30, The Subtlest Propensity)

"If one sees someone doing noble work, as a result of which the progress of the world is accelerated and the path of human welfare is widened, then one should think: “The noble work of this person will remain written in letters of gold in human history. I shall give my full support to this person in their noble endeavours ... I shall help them in every possible way.”" (Shabda Cayaniká Part 4)

"There are some people who, on seeing someone engaged in noble work, try to stop that person; for example, when someone belonging to the opposite camp is trying to help the neglected, downtrodden, people badly hit by famine or flood, they think that [through their philanthropic acts] their adversaries may become popular, and so they must be opposed. There are people who, on seeing someone engaged in harmful activity or malevolent endeavours, encourage them in crude, bestial activities so that they can directly exploit the opportunity for their own benefit." (Shabda Cayaniká Part 4)

"There are people, however, who have opposite feelings. They burn in envy to see someone happy, and make an all out effort to put them in danger. On seeing someone in distress, they think: “Rightly served. As you sow, so you reap. Let their troubles augment.” Such human-shaped animals are prowling about in many fields of life, including the field of politics." (Shabda Cayaniká Part 4)

PRABHAT SAMGIITA

Bhulite ca'hina', kabhu bhulibo na', sa'the theko priya mane theko...
Tava karun'a'ya anukampa'ya pale pale more ceye dekho - P.S. 3647

Baba, my dearest, please remain along with me, in my mind eternally. I do not want to forget You. I will not forget, by Your grace. Sometimes when my mind drifts away, with the cyclone of crude vibrations and negative microvita, please keep me on the path of consciousness. Please grace me. Every moment please look towards me with Your compassionate and causeless grace, my Baba...

What To Do in Certain Situations

Date: 02 Dec 2012 22:32:17 -0000
From: "Divyatma  Deva"
To: am-global@earthlink.net
Subject: What To Do in Certain Situations

Baba

== WHAT TO DO IN CERTAIN SITUATIONS ==

Namaskar,
I remember when one senior Dada became seriously ill. In that moment, some people were very sad while others became very happy. This type of reaction is the common human tendency. There are always some who derive pleasure by seeing others suffer. We should all consider how far this is appropriate and consistent with Baba’s teachings.

MANY OTHER EXAMPLES

Actually there are many examples where incidents incite opposing reactions, or when people derive happiness from seeing others in pain and misery.

For instance:

(a) When the Twin Towers crashed to the ground on 9-11, many Americans were distraught while some radical Muslims were feeling quite happy;

(b) In his book Nagina ji says that when his boss - who used to harass him regularly - was punished by the higher authorities then Nagina became very happy. The next time he saw Baba, then Baba scolded him for his behaviour;

(c) When Shraddhanandji was sick then his supporters were very concerned for his well-being, while those who hated him due to his political ties became happy;

(d) Likewise when there are riots in the street, then some feel happy watching the protesters get knocked down, and others feel happy seeing their pain.

Here the point is that there are always some who derive pleasure from watching others suffer. They become happy seeing another's misery. This is a very common occurrence.

Why? Because this is the way the human mind works. In the mind there is one propensity known as kru'rata', or sadistic tendency. It is this vrtti which leads people to think in this hurtful manner.

Yet Baba guides us to follow the path of benevolence. So we should all be aware about Guru's teachings and overcome this tendency of kru'rata', i.e. sadistic mentality.

WHAT GENERALLY HAPPENS

Amongst the general populace, if your friend is having a problem, then you also feel unhappy as you do not wish to see your friend or family member suffer. Whereas if an enemy - or someone you do not like - is undergoing difficult circumstances, then people often feel happy. This is the common human tendency.

But this latter approach is of a sadistic nature; i.e. people derive happiness from watching others undergo suffering and troubles. This is not at all an appropriate response, especially for a sadhaka. Why? Because malevolence is a very bad quality and antithetical to spirituality; and sadhana can only be practiced when the mind is in a calm, balanced state.

So we should not harbor any vrtti that is sadistic in nature, as it is wrong to derive pleasure from another's suffering and it will pull one far from the path of spirituality and universal welfare. Then one will be going against the code of neo-humanism and one will not be able to perform sadhana. Even then there are some who pray to the Lord to destroy their enemies. That is even more negative; that is tamasik devotion.

HOW TO CURE ONE OF THIS SADISTIC MENTALITY - PERMANENTLY

This type of disease - a sadistic outlook - can plague anyone. It is a mental vrtti or psychic propensity, and if one's mind has not been purified by regular spiritual practice, then they will be prone to feelings of this nature: deriving pleasure by seeing others in distress.

In essence, Baba has given a two-step approach for ridding oneself of this sadistic mentality: (a) neutralise and (b) chanenelise.

Neutralising the mind means brining it back into a balanced state. By harboring the ideal of compassion (karun'a), then that a person will shed themselves of this sadistic mentality, in a very natural way. They will regain their integrity of mind and softness of mind. In a phrase, compassion is the medicine. It will cure a sadistic mind-set. Then one will gain a stance of equipoise. That is the whole aim of neutralising the mind - to return it to a balanced state.

Then, the mind is primed and ready to be goaded toward the spiritual realm. By channelising the mind towards Parama Purusa, through the devotional practices of kiirtan and sadhana etc, the mind will become more refined and subtle. That person will become vibrated in His flow. That is the main idea: To channelise the mind towards Parama Purusa and become one with Him.

At that point, one will never be able to think ill of others. That sadhaka will always be grounded in feelings of neo-humanism, ever ready to help those in distress and always thinking of the Goal.

BABA'S TEACHINGS

Here below Baba reviews one important shloka about cultivating benevolence and compassion towards others. In so doing, He presents critical life scenarios that are invaluable to us all.

Baba says, "Suppose someone is very sad; seeing his miserable fate people will say, “Well done! He deserved it!” But this is not the proper approach. The proper approach should be to show compassion, thinking “What a pity he is in great trouble. Had I also been in such a difficult position, how badly I would feel.” In this way the feeling of compassion (karuńa) should be aroused in one’s mind." (Ananda Marga Ideology Way of Life, Part 11)

And here again Baba guides us about what our approach should be upon seeing someone sick or in problem.

Baba says, "“Again on seeing a person in distress one should have the feeling – “Alas, how miserable is the condition of this person! Let his miseries be over expeditiously...I shall also try to remove his misery as early as possible.”” (Shabda Cayanika-4, Discourse: 27)

In yet another discourse, Baba pointedly describes how we are to feel towards those undergoing difficulties.

Baba says, ""And for those people who live in misery one should develop an attitude of compassion. One should never feel happy upon seeing the sorrows of others, but should think, “What a miserable life that person is leading. I hope things get better for him soon.”" (Ananda Marga Philosophy in a Nutshell, Part 8)

Thus, irrespective of how good or bad someone is, if they are suffering we should have empathy and compassion for their situation. That is the only way. Failing that, the mind gets twisted and it makes doing sadhana impossible.

Indeed, during PC or dharma samiiksa, Baba would point out such circumstances where a person rejoiced in another's misfortune. Baba wants that we overcome such a defective mentality. That is His clear-cut message: Do not derive pleasure from seeing others in pain.

OUR OUTLOOK

By all of the above, and by understanding the teachings of neo-humanism, as sadhakas we should strive to see all as the manifestation of Parama Purusa. Regardless of who is in problem and suffering, one must not feel happy by their misery. That is Baba's teaching.

We are to impose the karuna vrtti and arouse compassion to make the mind balanced. Then that balanced mind should be channelised towards the thought of the Great - i.e. Parama Purusa.

The whole point is that in seeing others suffer one must not become happy. We must have empathy for their plight and help relieve them of their distress. That is quality of a sadhaka. We are to think that Narayan has come in this form. Then we can render real service and help them.

In this regard there must not be any duality or hypocrisy. If anyone is in trouble or undergoing difficulties, we must be sincere in cultivating compassionate thoughts within and offer our help. There must be no difference between our internal feeling and our external expression.

HOW TO RESPOND TO SOMEONE'S SUFFERING

Thus when anyone has fallen sick with a life-threatening illness, there is only one response: compassion. We must empathize with their condition and do what we can to sincerely help relieve them of pain. No matter what our personal feelings may be for anyone's political or group interests, when they are sick the only response is 100% compassion and support. That is Baba's teaching. That is what every sadhaka should follow.

It is not that only their group cohorts should help them and those who deem that person as an enemy should rejoice in their suffering. This is not the way. To plunge in deriving sadistic pleasure from anyone's painful condition is against Guru's teaching. Such a person is only creating negative samskaras for themselves and thus inviting their own pain and suffering. No one should plunge themselves into such a lowly predicament.

The singular stand is having compassion for the plight of those suffering and wishing for their welfare and recovery. That is the way of a true Ananda Margii. Such sadhaka will be ever-ready to help others and their mind will always be inclined toward the thought of Parama Purusa. And that is the way to live in this world: Thinking of Him and serving those in need.

BABA'S BLESSING

Here again is Baba's dharmic guideline.

Baba says, ""And for those people who live in misery one should develop an attitude of compassion. One should never feel happy upon seeing the sorrows of others, but should think, “What a miserable life that person is leading. I hope things get better for him soon.”" (Ananda Marga Philosophy in a Nutsell - 8)

Namaskar,
in HIM,
Divyatma Deva

Note 1: OUR SAMSKRTA NAMES

Baba says, "At the time of initiation or shortly afterwards, those who do not have a Samskrta name should be given one by the ácárya/á. The word deva should be suffixed to the name...the more the usage of deva as a title, the better it is. The Samskrta name should be used in all worldly dealings." (Caryacarya-1)

PRABHAT SAMGIITA

"A'mi toma'ri katha' shun'i go a'r toma'ri ga'n ga'i..."  (PS 3980)

Purport:

Baba, You are my everything. By Your grace, I always listen to and think about Your divine tales; and, thinking of You, I go on singing Your song - dancing according to Your desire, following Your supreme guidelines day and night.   

Baba, by Your grace, I keep my vision fixed on You. Regardless of what I am doing with my hands, always my mind thinks incessantly about You. O' Parama Purusa, You are my everything; You are my Goal. Baba, in my life there is no second entity. I surrender everything unto You - at Your lotus feet. You are the be-all and end-all of my life. Baba, except You, no one else is mine.  

Baba, in the early dawn during paincajanya when the day starts, then with my peaceful heart I go on calling You intently - with a deep yearning in my mental abode. All the while I remain constantly looking towards You - doing Your dhyana.   

Baba, You are mine - only mine. In my life there is no one else who is so close and so intimate. Baba, by Your grace when I think about You and feel Your close proximity, then with Your divine presence You wipe away all the darkness from my mind. By Your infinite compassion all the sins and all the negative things which hinder my movement towards You get evaporated. Baba, I feel a deep attraction for You. It isYour grace. Thinking about Your greatness and proximity tears roll down.

Baba, You are the holy shelter of everyone and everything. Without You nothing can exist. You Yourself do not need any base or shelter. You are beyond. Baba, when I think about Your divine grace, Your sweet attractive appearance, and the showering of Your love, then my whole existence becomes blissful and gets ensconced in You.

Baba, please shower Your causeless grace and keep me at Your lotus feet - forever and ever...

How to Cure a Common Psychic Disease

Date: Sat, 01 Dec 2012 20:07:26 -0400
To: am-global@earthlink.net
From: "dayal" jai.jai99@circuit....
Subject: How to Cure a Common Psychic Disease

Baba

== HOW TO CURE A COMMON PSYCHIC DISEASE ==

Namaskar,
By seeing others progress and happiness, it is quite common for people to become jealous.

For example, a neighbor builds a bigger house, then some feel upset. A fellow student gets a top-grade on an examination, and others become depressed. A co-worker gets a big promotion, and some employees are completely irritated.

Such types of reactions plague people. It is a common vrtti: Jealousy.

Baba explains that at present human beings have 50 propensities, one of which is jealousy. If a person does not have proper control over their mind or if their mind is not sufficiently elevated, then when they see others progress they feel jealous. Because they have that vrtti or psychic tendency.

Those not doing sadhana for mental purification will naturally suffer from jealousy. And they will wallow in that misery. They will not be able to sleep at night, and all day long they will not be distracted - just preoccupied with thoughts of jealousy. Such will be the extent of their misery.

The mind overpowered by jealousy does not like to witness someone else's success. This is the general rule. When a person suffers from jealousy, they feel upset, angry, and even devastated seeing someone else advance. It is completely disconcerting for them. That is why a jealous person will always want to drag down anyone who is making progress. And a jealous person will feel delighted by their downfall. This is the way jealousy works.

In the general society, jealousy is looked upon as a normal condition. This type of reaction is common and accepted - even praised. Yet, indulging in such feelings of jealousy only leads to misery, sadness, and hopelessness. In that situation, how can they think about Parama Purusa - they cannot. That is why in Ananda Marga, jealousy is classified as a psychic disease. It creates bad samskaras.

HOW WE APPROACH & SOLVE THIS IN ANANDA MARGA

As sadhakas, we strive to keep the mind happy, calm, and blissful; jealousy only leads to misery, sadness, and hopelessness. We should never allow the mind to become consumed by jealousy.

The standard mechanism then for overcoming mental diseases like greed (lobha) and attachment (moha) etc is to channelise those negative feelings towards Parama Purusa. For instance, if one lusts a particular person or money, then that desire - "I want money" - should be channelised towards Parama Purusa. The aspirant should think, "O' Parama Purusa, I want You and only You." Then one will gain devotion, by His grace. The allurement for the mundane will no longer disturb them.

The question then arises: What to do with feelings of jealousy? Because that tendency of mind - i.e. jealousy - cannot be projected, redirected, or channelised toward Parama Purusa. One cannot say, "O Parama Purusa, I am jealous of You." So channelizing feelings of jealousy towards Parama Purusa is not possible.

In that case, what is the remedy?

For this, Baba has given us a two-step process:

(a) First neutralise those feelings of jealousy toward your friend or co-worker, by embracing that individual as your own. If you think that, "This person is my friend, or my close relation, or my colleague so I feel that it is good that they got success", then feelings of jealousy towards that individual will be eradicated. Once that happens the mind will become calm and balanced.

(b) The next step is to channelise that calm mind towards Parama Purusa by engaged in devotional practices: Singing kiirtan, doing sadhana etc.

Thus, it is a two-step process: First neutralisation, and then channelisation through the practice of kiirtan and sadhana.

BABA'S EXAMPLES OF HOW TO NEUTRALISE THE MIND

In this following section of His discourse, "Taking the Opposite Stance in Battle", Baba practically shows us the technique for neutralising the mind.

Maetrii-karuńá-mudito’pekśáńáḿ
Sukháduhkha-puńyápuńyaviśayánáḿ
Bhávanátashcittaprasádanam.

Baba says, "When someone is happy, ordinary people feel jealous. They do not try to let their minds flow in the same direction as that happy person; rather they feel psychic pain thinking of that person’s happiness. The correct strategy should be to arouse the feeling of friendliness (maetrii) in the mind towards that happy person. Instead of feeling jealous one should think, “So-and-so is my friend – how wonderful! She is so happy!” If the mind thinks thus, then all jealousy will be removed." (Ananda Marga Ideology & Way of Life - 11, Taking the Opposite Stance in Battle )

THEN CHANNELISE

By following Baba's practical suggestions and guideline, any sadhaka or any individual can easily reduce - nay remove - feelings of jealousy, and thereby avoid accumulating that negative samskara. This is one great boon for both individuals and the collective body. So much hurt and harm stem from jealous persons. Plus will have to undergo so many bad reactions. And Baba has graciously given the remedy.

Certainly though, a sadhaka will not just neutralise the mind, but will follow Baba's guideline to goad the mind towards Parama Purusa. Because when the mind is clear of all feelings of jealousy, then in that calm and supple state, the mind is light and free and can easily be channelised to the Supreme.

So Baba's strategy of "taking the opposite stance in battle" means withdrawing the mind from a depraving tendency - neutralising it if needed - and then goading it in a positive direction by encouraging feelings of generosity, kindness, compassion etc. The most positive direction is towards Parama Purusa.

This is a very practical guideline that we should all use in day to day life.

Namaskar,
in His love,
Dayal

Note 1: HOW JEALOUSLY CREATES BAD SAMSKARAS

How does jealously create negative samskaras? Because by merely harboring thoughts of jealousy and wishing ill upon others, one will be prone towards negative actions, and hence have to undergo the reaction. Secondly, feelings of jealousy and other negative thinking patterns stain the mind. At the time of death that stain will remain, and one will get a body or birth according to that negative thought. If one's mind was stained with the idea of harming others due to extreme feelings of jealousy, then they may be reborn as lower beings (animals) so that they can spend their life inflicting harm upon others. Such is the danger of psychic diseases like jealousy. Yet so many in the general society are afflicted by this ailment. And they will suffer for it. That is the law of prakrti.

Baba says, "You are thinking mentally, “Let Mr. So-and-so be harmed, let So-and-so be destroyed, let So-and-so die. Then I will get my promotion.” One may think like this but afterwards one reaps the consequences according to one’s thoughts. One only harms oneself when one thinks ill of others because the thought of harming others is simply a mental action and the mental reactions follow. How shall these reactions accrue? The reactions materialize in the form of harm to you. So, if there is ill feeling in your thinking, i.e., if there is a feeling of malevolence, then that which you wish to happen to others will happen to you. Because somehow the mind has to be restored back to its normal state and that will happen through you. Then, you will say, “O Lord, I have committed no sin, then why did such and such things happen to me?” People behave like this. When one thinks ill of others, one does not say, “O Lord, how much harm I think of doing to others?” In other words, one acts completely to the contrary. This is nothing but deceit and hypocrisy." (Ananda Vacanamrtam - 10)

Note 2: STORY - YOU CAN HAVE WHATEVER YOU WANT...

There was a man who was fully involved in long and arduous prayer to gain material wealth.

Finally his prayers were answered. The divine power appeared before him and said, "You have prayed for a long time. What do you want. I can grant you anything. Just tell me what you want. But be careful, whatever you ask for, your neighbor will receive double."

The person was intrigued - he thought and thought. He thought about what would happen if he asked for a fancy car, or gold, or other riches. Finally he said to the divine power, "I want that you should break one of my hands and one of my legs."

Hearing this, the divine power was astonished: "Why did you not ask for good things? Why did you not ask for gold, gems, or jewels. Why did you not ask for any riches?"

The man replied, "No, that is not the way. I do not want to see my neighbor happier than I am. Better I should suffer - I will be happy knowing that my neighbor is suffering more."

This story is a clear-cut case of jealousy. Such types of feelings are commonplace in the general society. As sadhakas, we should never fall in this way. Rather we are to follow the above teachings of Sadguru.

 

 

PRABHAT SAMGIITA

 

"Uttal sindhu utkrami tumi, esechilo mor ghare..."  PS (1077)

Purport:

Baba, O' Divine Entity, after crossing the wild tidal wave, You have come into my heart - You have come to my home. Baba, You are the traveler of the solitary path. Even after encountering so many negative situations, You did not get scared with the fear. Nothing could terrify You.

According to the basic necessity or protocol, I did not have any of the necessary arrangements, so I could not receive You properly. My grief-stricken mind was full of longing for You, and my heavy heart was saturated with the tears.  

Baba, I have not done anything for You. In vain, I was just revolving around only mirages. With the new sun and strong call, by holding my hand
You showed me the direction - You took me onto the right path.
 
Baba, You have come into my heart; it is nothing but Your divine mercy & grace...